κράσπεδον

From the study of Matthew 23:5

Range of meaning

The edge, border or hem of a garment. In Jewish usage it means specifically the tassel or fringe (Hebrew tsitsit) on the corners of the outer cloak. The Septuagint uses this word in Numbers 15:38–39 for the commanded tassels. It is also used of the 'edge' of a mountain or of land.

Against the English

KJV 'borders' and WEB/YLT 'fringes' make it sound like decorative trim along a hem. BSB/NIV/NASB 'tassels' is closer. These were distinct cords hanging from the four corners, which by law included a thread of blue (tekhelet, Num 15:38).

How it drifted

In 1611 'border' could mean an edge or hem. Without the Numbers 15 background, 'enlarge their borders' reads as fancy embroidery, not an enlarged commandment-tassel.

Used elsewhere in the period

In the Septuagint, Numbers 15:38–39 uses κράσπεδα: 'it shall be for you on the tassels, and you shall see them and remember all the commandments of the Lord.' Deut 22:12 commands tassels on 'the four corners' of the cloak. Matthew 9:20 and 14:36 (also Mark 6:56; Luke 8:44) show people touching the κράσπεδον of Jesus' garment. Tassels on an outer cloak are also shown in ancient Near Eastern art.

From the study of Matthew 9:20

Range of meaning

In general Greek, the edge or border of something: the skirt of a garment, the edge of a mountain or a field. In Jewish Greek it also became the standard word for the tassels (Hebrew tsitsit) that Israelites had to attach to the four corners of their outer garment (Numbers 15:37–41; Deuteronomy 22:12).

Against the English

KJV has 'hem'. Today a hem is the folded, stitched bottom edge of a skirt or trousers. 'Fringe' (BSB, ESV, WEB) is closer, but to a modern ear a fringe is a decorative row of threads along a whole edge, like a rug's. 'Edge' (NIV) is safe, but it loses the specifically Jewish, commanded item the Greek most likely names.

How it drifted

In 1611 'hem' could mean the border or edge of a garment in general. It now suggests sewing, and Tudor English had no special word for the Jewish tassel. The hymn line 'she only touched the hem of his garment' fixed the picture in place.

Used elsewhere in the period

Greek Old Testament: Numbers 15:38 tells Israel to make kraspeda on the corners (pterygia) of their garments and put a blue cord on them. Deuteronomy 22:12 uses the word for the four borders or corners of the cloak, where twisted cords go. Zechariah 8:23 pictures ten foreigners seizing 'the kraspedon of a Jew'. In Matthew 23:5 the word clearly means tassels, which some scribes and Pharisees 'lengthen'. Matthew 14:36 has crowds begging to touch 'only the kraspedon of his cloak'. BDAG gives both senses, 'edge, border' and 'tassel', and assigns the Gospel uses to the tassel sense.

From the study of Mark 6:56

Range of meaning

The edge or border of something, such as a garment, a mountain or a field. In Jewish Greek it is especially the tassel or fringe (Hebrew tzitzit) that Israelite men were commanded to attach to the corners of their outer garments as a reminder of God's commandments.

Against the English

KJV here has 'border' (and 'hem' in the Matthew parallels, the source of the popular phrase 'hem of his garment'). BSB, WEB and YLT have 'fringe'. Some modern versions have 'edge'. 'Hem' suggests the stitched bottom edge of a robe. 'Fringe' or 'tassel' points to the corner tassels that marked a Torah-observant Jew.

How it drifted

In Tudor English 'hem' could mean the border of a cloth in general. Today it means the bottom seam. The specifically Jewish tassels have dropped out of the English picture.

Used elsewhere in the period

LXX Num 15:38–39 uses κράσπεδα for the tzitzit God commanded Israel to wear: 'you shall look on it and remember all the commandments of the LORD.' LXX Zech 8:23 has ten men from the nations taking hold 'of the kraspedon of a Jewish man' and saying 'let us go with you, for we have heard that God is with you.' Matt 23:5 criticizes those who 'lengthen their kraspeda'. Deut 22:12 commands tassels on the four corners of the cloak. Later rabbinic texts (e.g. Mishnah Menahot 3:7–4:1; Sifre Numbers 115) discuss tzitzit in detail.